Note - 3

Lit., "of those that blow (an-naffathat) upon knots": an
idiomatic phrase current in pre-Islamic Arabia and,
hence, employed in classical Arabic to designate all
supposedly occult endeavours; it was probably derived
from the practice of "witches" and "sorcerers" who used
to tie a string into a number of knots while blowing upon
them and murmuring magic incantations. The feminine
gender of naffathat does not, as Zamakhshari and Razi
point out, necessarily indicate "women", but may well
relate to "human beings" (anfus, sing. nafs, a noun that
is grammatically feminine). In his explanation of the
above verse, Zamakhshari categorically rejects all belief
in the reality and effectiveness of such practices, as
well as of the concept of "magic" as such. Similar views
have been expressed - albeit in a much more elaborate
manner, on the basis of established psychological
findings - by Muhammad 'Abduh and Rashid Rida' (see Manar
I, 398 ff.). The reason why the believer is enjoined to
"seek refuge with God" from such practices despite their
palpable irrationality is - according to Zamakhshari - to
be found in the inherent sinfulness of such endeavours
(see surah {2}, note [84]), and in the mental danger in
which they may involve their author.

Note - 6305

Those (feminine) who blow on knots', this having been a
favourite form of witchcraft practised by perverted
women. Such secret arts cause psychological terror. They
may be what is called magic, or secret plottings, or the
display of false and seductive charms (iii. 14), or the
spreading of false and secret rumours or slanders to
frighten men or deter them from right action. There is
fraud in such things, but men are swayed by it. They
should cast off fear and do their duty.

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Asad 3Lit., "of those that blow (an-naffathat) upon knots": an
idiomatic phrase current in pre-Islamic Arabia and,
hence, employed in classical Arabic to designate all
supposedly occult endeavours; it was probably derived
from the practice of "witches" and "sorcerers" who used
to tie a string into a number of knots while blowing upon
them and murmuring magic incantations. The feminine
gender of naffathat does not, as Zamakhshari and Razi
point out, necessarily indicate "women", but may well
relate to "human beings" (anfus, sing. nafs, a noun that
is grammatically feminine). In his explanation of the
above verse, Zamakhshari categorically rejects all belief
in the reality and effectiveness of such practices, as
well as of the concept of "magic" as such. Similar views
have been expressed - albeit in a much more elaborate
manner, on the basis of established psychological
findings - by Muhammad 'Abduh and Rashid Rida' (see Manar
I, 398 ff.). The reason why the believer is enjoined to
"seek refuge with God" from such practices despite their
palpable irrationality is - according to Zamakhshari - to
be found in the inherent sinfulness of such endeavours
(see surah {2}, note [84]), and in the mental danger in
which they may involve their author.

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Yusuf Ali

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Yusuf Ali 6305Those (feminine) who blow on knots', this having been a
favourite form of witchcraft practised by perverted
women. Such secret arts cause psychological terror. They
may be what is called magic, or secret plottings, or the
display of false and seductive charms (iii. 14), or the
spreading of false and secret rumours or slanders to
frighten men or deter them from right action. There is
fraud in such things, but men are swayed by it. They
should cast off fear and do their duty.